Kitab Sirah Pdf

[Shelly Takacs]

Ditengah-tengah masyarakat Arab yang sedang bergelumang dengan amalan yang menyimpang daripada ajaran Tuhan, lahir seorang manusia paling sempurna di atas muka Mekah. Muhammad bin Abdullah s.a.w., Rasul Allah yang mulia. Sebaik-baik kejadian manusia. Keperibadian Baginda adalah Al-Quran, kitab Allah yang sempurna.

Karya tentang sirah Nabi Muhammad s.a.w (perkataan, perbuatan, dan akhlak Baginda) ini dikarang oleh Syeikh Safiyyur Rahman Al-Mubarakfuri dari Universiti As-Salafiyyah, India. Karya ini diangkat sebagai johan dalam pertandingan antarabangsa mencipta buku sirah Nabi Muhammad s.a.w. anjuran badan kebajikan Islam, Rabitah Al-Alam Al-Islami di Persidangan Islam Asia Pertama pada tahun 1978.

Berlandaskan kecintaan beliau terhadap Baginda s.a.w., biografi lengkap ini ditulis dengan hasil kajian terperinci daripada sumber yang sahih sahaja. Melalui penulisan yang lengkap dan padat, penulis membawa pembaca merasai sendiri setiap momen kehidupan Rasulullah s.a.w. Daripada detik kelahiran, perjalanan kehidupan Baginda, fasa penyebaran dakwah, fasa hijrah ke Madinah, perihal peperangan, fasa perjanjian damai, sehingga detik terakhir Baginda s.a.w. bersama umatnya dan alam dunia.

Al-Sīra al-Nabawiyya (Arabic: السيرة النبوية), commonly shortened to Sīrah and translated as prophetic biography, are the traditional Muslim biographies of the Islamic prophet Muhammad from which, in addition to the Quran and Hadiths, most historical information about his life and the early period of Islam is derived.

The most striking issue about the life of Muhammad and early Islamic history is that the source information emerged as the irregular products of the storytelling culture and the increasing progress of the details over the centuries. Lawrence Conrad examines the biography books written in the early post-oral period and sees that a time period of 85 years is exhibited in these works regarding the date of Muhammad's birth. Conrad defines this as "the fluidity (evolutionary process) is still continuing" in the story.[1]

In the Arabic language the word sīrah or sīrat (Arabic: سيرة) comes from the verb sāra, which means to travel or to be on a journey. A person's sīrah is that person's journey through life, or biography, encompassing their birth, events in their life, manners and characteristics, and their death. In modern usage it may also refer to a person's resume. It is sometimes written as "seerah", "sirah" or "sirat", all meaning "life" or "journey". In Islamic literature, the plural form, siyar, could also refer to the rules of war and dealing with non-Muslims.[4]

The sīrah literature includes a variety of heterogeneous materials, containing mainly narratives of military expeditions undertaken by Muhammad and his companions. These stories are intended as historical accounts and are used for veneration. The sīrah also includes a number of written documents, such as political treaties (e.g., Treaty of Hudaybiyyah or Constitution of Medina), military enlistments, assignments of officials, letters to foreign rulers, and so forth. It also records some of the speeches and sermons made by Muhammad, like his speech at the Farewell Pilgrimage. Some of the sīrah accounts include verses of poetry commemorating certain events and battles.[4]

Parts of sīrah were inspired by, or elaborate upon, events mentioned in the Qur'an. These parts were often used by writers of tafsir and asbab al-nuzul to provide background information for events mentioned in certain ayat.[4]

In terms of structure, a hadith and a historical report (khabar) are very similar; they both contain isnads (chains of transmission). The main difference between a hadith and a khabar is that a hadith is not concerned with an event as such, and normally does not specify a time or place. Rather the purpose of hadith is to record a religious doctrine as an authoritative source of Islamic law. By contrast, while a khabar may carry some legal or theological implications, its main aim is to convey information about a certain event.[6]

Starting from the 8th and 9th century, many scholars have devoted their efforts to both kinds of texts equally.[6] Some historians consider the sīrah and maghāzī literature to be a subset of Hadith.[7]

During the early centuries of Islam, the sīrah literature was taken less seriously compared to the hadiths.[4] In Umayyad times, storytellers (qāṣṣ, pl. quṣṣāṣ) used to tell stories of Muhammad and earlier prophets in private gatherings and mosques, given they obtained permission from the authorities. Many of these storytellers are now unknown. After the Umayyad period, their reputation deteriorated because of their inclination to exaggerate and fantasize, and for relying on the Isra'iliyat. Thus they were banned from preaching at mosques.[8] In later periods, however, works of sīrah became more prominent. More recently, Western historical criticism and debate concerning sīrah have elicited a defensive attitude from some Muslims who wrote apologetic literature defending its content.[4]

For centuries, Muslim scholars have recognized the problem of authenticity of hadith. Thus they have developed sophisticated methods (see Hadith studies) of evaluating isnāds (chains of transmission). This was done in order to classify each hadith into "sound" (ṣaḥīḥ) for authentic reports, as opposed to "weak" (ḍaʿīf) for ones that are probably fabricated, in addition to other categories.[9] Since many sīrah reports also contain isnād information and some of the sīrah compilers (akhbārīs) were themselves practicing jurists and hadīth transmitters (muḥaddiths), it was possible to apply the same methods of hadīth criticism to the sīrah reports.[10] However, some sīrah reports were written using an imprecise form of isnād, or what modern historians call the "collective isnād" or "combined reports". The use of collective isnād meant that a report may be related on the authority of multiple persons without distinguishing the words of one person from another. This lack of precision led some hadith scholars to take any report that used a collective isnād to be lacking in authenticity.[11]

According to Wim Raven, it is often noted that a coherent image of Muhammad cannot be formed from the literature of sīra, whose authenticity and factual value have been questioned on a number of different grounds.[4] He lists the following arguments against the authenticity of sīra, followed here by counter arguments:

Sirah Nabawiyah Ibnu Hisyam adalah karya fenomenal seorang ulama besar sekaligus sejarawan abad 3 Hijriyah, Ibnu Hisyam. Buku yang lebih popular disebut Sirah Ibnu Hisyam ini merupakan referensi lengkap kehidupan Nabi Muhammad gyang bersumber dari riwayat dan rujukan yang valid dan tepercaya. Buku ini dengan detail menguraikan jejak perjalanan Rasulullah g dari sebelum kelahiran, masa kecil, masa muda, perkawinan, dan masa kenabian beliau. Dipaparkan juga sisi perjalanan dakwah, jihad, dan kehidupan beliau dalam berbagai aspek.

Sirah Nabawiyah ini merupakan tahqiq, kompilasi, dan penyempurnaan yang dilakukan oleh Ibnu Hisyam terhadap kitab Al-Maghz dan As-Siyar karya Ibnu Ishaq, namun hasil karyanya ini menjadi lebih terkenal dari buku rujukannya tersebut dan menjadi referensi bagi para penulis sejarah kehidupan Rasulullah g. Para ulama sepakat bahwa data yang dipaparkan dalam kitab ini autentik dan tepercaya.

Kelebihan buku ini dibandingkan dengan buku-buku sejenis yang ditulis oleh sejarawan sebelum dan sesudahnya yaitu adanya periwayatan yang jelas sehingga dapat dipertanggungjawabkan keabsahannya. Selain itu, buku ini memiliki posisi yang tinggi di antara buku-buku sejenis. Oleh karena itu pantaslah jika karya Ibnu Hisyam ini dijadikan rujukan bagi setiap orang yang ingin mengenal, mengkaji, dan mempelajari jejak kehidupan Rasulullah g.

Konsep Nabi mahupun Rasūl tidak wujud dalam falsafah China. Maka, demi menyampaikan risalah Islām kepada rakyat majoriti Han Cina yang rata-ratanya menganut Konfucianisme, Taoisme, dan Buddhisme, para sarjana Hui menggunakan istilah-istilah Cina yang sedia ada agar mudah difahami.

Tambahan lagi, di zaman Dinasti Ming dan Qing, umat Islām tempatan berhadapan dengan cabaran identiti sebagai Muslim dan juga warganegara China. Selepas Zhu Yuanzhang mengusir kerajaan Monggol (Dinasti Yuan) dari bumi naga, sempadan negara ditutup dan kaum bukan-Han diwajibkan berasimilasi. Daripada situlah, umat Islām tempatan beransur ansur dicinakan, baik dari segi pakaian, nama dan akhirnya bahasa ibunda. Begitu juga dengan Laksamana Zheng He. Hanya nukilannya dan aktivitinya yang mencerminkan pegangan Islāmnya.

Sirah Nabi Muhammad ﷺ yang pertama dalam Bahasa Cina sepenuhnya dinukilkan oleh Liu Zhi 刘智 (16691764), seorang sarjana Hui Muslim yang hidup di zaman awal Dinasti Qing. Dikatakan beliau mendapat ilham untuk menerbitkan kitab sirah selepas menziarahi makam Konfucius di Qufu, Provinsi Shandong.

Kitab ini mula siap disunting oleh Liu Zhi semasa beliau dalam usia 50an pada 1725 tahun ke-3 Yongzheng Dinasti Qing (清雍正三年). Ia mula dicetak beberapa kali oleh Yuan Guozuo terutamanya pada zaman Maharaja Qianlong selepas Insiden Hai Furun. Sekali lagi pada zaman Maharaja Daoguang, Tongzhi dan Guangxu, kitab ini diterbitkan dan biasanya dicetak oleh masjid-masjid. Menyelusuri tahun ke-4 Republik China (民国四年/1925), ia diulang cetak oleh Ma Fuxiang 马福祥. Setelah tertubuhnya Republik Rakyat China, edisi terkini diterbitkan oleh Persatuan Islām China (中国伊斯兰教协会) pada tahun 1984.

Tidak seperti yang lain, The Patriots tidak dimiliki oleh jutawan mahupun politikus, maka kandungan yang dihasilkan sentiasa bebas dari pengaruh politik dan komersial. Ini mendorong kami untuk terus mencari kebenaran tanpa rasa takut supaya nikmat ilmu dapat dikongsi bersama.

3a8082e126